Jeremiah 24WEB
Books
All books

Jeremiah24

World English Bible · Public Domain

1Yahweh showed me, and behold, two baskets of figs were set before Yahweh’s temple, after Nebuchadnezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim, king of Judah, and the princes of Judah, with the craftsmen and smiths, from Jerusalem, and had brought them to Babylon.

2One basket had very good figs, like the figs that are first-ripe; and the other basket had very bad figs, which could not be eaten, they were so bad.

3Then Yahweh asked me, “What do you see, Jeremiah?” I said, “Figs. The good figs are very good, and the bad are very bad, so bad that they can’t be eaten.”

4Yahweh’s word came to me, saying,

5“Yahweh, the God of Israel says: ‘Like these good figs, so I will regard the captives of Judah, whom I have sent out of this place into the land of the Chaldeans, as good.

6For I will set my eyes on them for good, and I will bring them again to this land. I will build them, and not pull them down. I will plant them, and not pluck them up.

7I will give them a heart to know me, that I am Yahweh. They will be my people, and I will be their God; for they will return to me with their whole heart.

8“‘As the bad figs, which can’t be eaten, they are so bad,’ surely Yahweh says, ‘So I will give up Zedekiah the king of Judah, and his princes, and the remnant of Jerusalem who remain in this land, and those who dwell in the land of Egypt.

9I will even give them up to be tossed back and forth among all the kingdoms of the earth for evil, to be a reproach and a proverb, a taunt and a curse, in all places where I will drive them.

10I will send the sword, the famine, and the pestilence among them, until they are consumed from off the land that I gave to them and to their fathers.’”

Study Guide

Public-domain commentary and original-language notes for Jeremiah 24.

Full AI study →

Chapter Summary

In this chapter: Good and bad figs represent the Jews in captivity, and those who remain in their own land. (1-10).

vv1-10

The prophet saw two baskets of figs set before the temple, as offerings of first-fruits. The figs in one basket were very good, those in the other basket very bad. What creature viler than a wicked man? and what more valuable than a godly man? This vision was to raise the spirits of those gone into captivity, by assuring them of a happy return; and to humble and awaken the proud and secure spirits of those yet in Jerusalem, by assuring them of a miserable captivity. The good figs represents the pious captives. We cannot determine as to God's love or hatred by what is before us. Early suffering sometimes proves for the best. The sooner the child is corrected, the better effect the correction is likely to have. Even this captivity was for their good; and God's intentions never are in vain. By afflictions they were convinced of sin, humbled under the hand of God, weaned from the world, taught to pray, and turned from sins, particularly from idolatry. God promises that he will own them in captivity. The Lord will own those who are his, in all conditions. God assures them of his protection in trouble, and a glorious deliverance in due time. When our troubles are sanctified to us, we may be sure that they will end well. They shall return to him with their whole heart. Thus they should have liberty to own him for their God, to pray to him, and expect blessings from him. The bad figs were Zedekiah and those of his party yet in the land. These should be removed for their hurt, and forsaken of all mankind. God has many judgments, and those that escape one, may expect another, till they are brought to repent. Doubtless, this prophecy had its fulfilment in that age; but the Spirit of prophecy may here look forward to the dispersion of the unbelieving Jews, in all the nations of the earth. Let those who desire blessings from the Lord, beg that he will give them a heart to know him.

Cross References

Jeremiah 24

The exact historical context of Jeconiah's captivity and the removal of the craftsmen.

Supported by Matthew Poole, John Calvin, JFB

v7Jeremiah 29:13thematic

Parallels seeking and returning to God with the whole heart during the exile.

Supported by JFB

Directly quoted warning of being removed to all kingdoms of the earth for hurt.

Supported by JFB

The curse of becoming an astonishment, a proverb, and a byword among all nations.

Supported by JFB

v1Amos 8:2thematic

Identical prophetic formula and dialogue where God asks, 'What seest thou?'

Supported by Matthew Poole, JFB

v7Jeremiah 30:22thematic

The core covenant promise re-established: 'ye shall be my people, and I will be your God.'

Supported by JFB

v7Jeremiah 31:33thematic

The New Covenant promise of an inward heart to know and obey the Lord.

Supported by JFB

v7Jeremiah 32:38thematic

Repeats the promise of one heart to fear God and the covenant relationship.

Supported by JFB

v2Isaiah 28:4allusion

The image of the early/first-ripe fig ('boccora') as a symbol of desire or goodness.

Supported by JFB

v6Jeremiah 12:15thematic

God's promise to return, have compassion, and restore his people to their land.

Supported by JFB

v6Amos 9:4contrast

Contrast between setting eyes for evil versus setting eyes on the exiles for good.

Supported by Matthew Poole

v8Jeremiah 29:17thematic

Repeats the evaluation of those remaining under Zedekiah as vile, uneatable figs.

Supported by Matthew Poole

v9Jeremiah 15:4thematic

Parallel judgment of being removed into all kingdoms of the earth due to Manasseh.

Supported by JFB

Similar visionary dialogue structure where God asks the prophet what he sees.

Supported by Matthew Poole